Commentaries of the Four Authorized Vaisnava Sampradayas

Extolling the path of Vedic knowledge that has been described is now being
concluded. This path is realisation of the Ultimate Truth which on
attaining one is never again deluded becoming pure minded, no more subject
to transmigration of the soul from womb to womb in various and diverse
physical bodies throughout the material manifestation. Situated in this
state for a moment even at the time of death achieves liberation from the
material existence and attains the Ultimate Consciousness. It is clear that
one who has wisely situated themselves in this state of consciousness early
in life most assuredly attains this liberation as well.

The Supreme Lord Krishna who raised His surrendered devotee Arjuna, who had
fallen into the mire of despondency, by instructing him in the yoga of
wisdom, is my sole refuge.

Lord Krishna thus concludes His instructions in this verse. The state of
brahmi is that which is experienced attaining the ultimate truth. Achieving
this state one verily is liberated and enters the eternal spiritual worlds
otherwise one is compelled to revolve incessantly in the cycle of birth and
death. This subject is also expounded upon ahead in chapter 8, verse 6.
Even those of spiritual intelligence may be compelled to be reborn if there
exists an effect from previous actions. Only by undergoing this process
explained previously may all residue of effects be totally dissolved. It is
revealed in the Brahma Sutras that karma or effects from actions are
dissolved after countless lifetimes. Even for the spiritually intelligent
it takes seven births to become a brahmin and for a brahmin realisation
comes after many lifetimes. Therefore it has been said in the Garuda Purana
that when one becomes established in elevated awareness similar to Rudra or
Sesa one becomes delivered by the grace of the Supreme Lord Krishna.
Deliverance from material bondage is manifest in ones subsequent by
activities in the present life. In the Narada Purana it states that
spiritual intelligence assures definite results. These results are the
illumination of self-realisation. The reactions from karma is the only
cause of bondage. For one who by spiritual intelligence releases themselves
from karma they are verily liberated.

For one of spiritual intelligence there is no expectation of being
subjected to birth and death again and again. The accumulated effects of
all their actions are burned up even as cotton is burned up in fire. The
actions have no effect as water cannot wet a lotus leaf for the wisdom of
spiritual knowledge evaporates the effect of all actions. Due to such
statements some postulate that those of spiritual intelligence need many
lifetimes to eradicate all the accumulated effects, still this offers no
contradiction. However there is no evidence for such statements and no
scriptural authority verifying such.

Those who accept the speculative conjectures of Aksapada, Kanada,
Pashupatas which are opposed to the Vedic scriptures are those lacking in
spiritual intelligence. Thus these conjectures are to be completely
rejected. The invocation to Shiva by his devotees should be understood to
be as good as an invocation to the Supreme Lord. This is not an untruth as
Shiva is a empowered incarnation as well; but only the Vedic scriptures
being authorised may be accepted as evidence. Therefore it is stated in the
Varaha Purana that Shiva was ordered by Vishnu to arrange an illusion by
inventing doctrines that would create delusion by propagating principles
which do not actually exist in fact due to their not being founded upon
eternal truth. Shiva was so ordered to execute this task extensively and
comprehensively with great imagination and to cleverly conceal the reality
of Lord Krishna as the supreme, absolute truth.

Deceptive, confusing and delusory doctrines were promulgated by Shiva
throughout the material worlds as enjoined by Vishnu. Influenced by these
teachings Dadhici created sciences, Gautama's nyaya, Kanada's vaisesikam,
Kapila Muni's sankhya and others such as Sankara's impersonal mayavadi
hypothisis created athiestic philosophies over the course of time to
emulate these doctrines and the religions of Buddhism, Christianity,
Islam, and the Jews all being impersonal without a form or qualities or
even a conception of what God they are actually worshipping more or less
stem from Sankara. But the following doctrines should be understood not to
under Shivas influence. The Rig Veda, Sama Veda, Yajur Veda, Atharva Veda,
Brahma Sutra, Pancharatra, Srimad Bhagavatam, Ramayana and Mahabharata
which includes the illustrious Bhagavad-Gita are all known to be Vaisnava
scriptures and they eulogise the Supreme Lord. Therefore all the Shiva
Puranas should be interpreted and verified according to the understanding
of the Vaisnava scriptures without the slightest contradiction and this is
confirmed in the Narada Purana.

Thus for one situated in spiritual intelligence liberation is surely
forthcoming without fail. For those of spiritual intelligence such as
Bhishma and Drona at the time of death they were appropriately in a state
of complete equipoise. One should at the moment of death in a state of
equanimity depart from the body focused in meditation on the exquisite
form, sublime qualities and phenomenal pastimes of the Supreme Lord
Krishna. Thus it has been revealed in the Garuda Purana that at the time of
death those of spiritual intelligence showing equanimity in all actions
meditate on Lord Krishna and being under His protection are guided to
salvation. But for those bereft of spiritual intelligence the remembrance
of the Supreme Lord at the moment of death never manifests. In the Brahma
Vaivarta Purana it is stated that after innumerable lifetimes when wisdom
regarding Lord Krishna has matured and devotion has been attained one
naturally meditates exclusively on Him at the termination of ones physical
existence.

Nirvana denotes existence beyond the purview of the physical body. Nirvana
is also used to indicate not possessing any material senses organs.
Otherwise how could the Puranas possibly describe the transcendental form
of the resplendent Supreme Lord Krishna. The resplendent Supreme Lord
Krishna is known as the effulgent Brahman, as Paramatma the supersoul in
all living entities and as Bhagavan the Supreme Personality of Godhead.
This is well confirmed in the Bhagavat Purana.

The effulgent Brahman is the reflection of the Supreme Lord Krishna who is
also the source of Paramatma the supersoul. Isvara the supreme controller
is the supreme Lord transcendent to all that is mutable and supreme to even
that which is immutable. Far, far beyond anything that is accessible by any
of the senses. There is nothing comparable to Lord Krishna neither in the
past nor in the future. Thus there being nothing comparable to Lord Krishna
it is not possible for anything to be superior to Lord Krishna.

The effulgent Brahman should not be conceived as one without a form.
Although not possessing a physical form He does possess a spiritual form.
It is clearly described in Vedic scriptures that He possesses a blissful
form surrounded by a golden glow and that He should be meditated upon in
this form internally within the heart. If He did not possess a form He
would have been simply described as Bliss and how can there be a golden
glow surrounding His body if it was formless? How can Lord Krishna be
meditated on within the heart if He has no form? Possessing a purely
spiritual form He is known and referred to as having a form. The Purusa
having thousands of heads, having hands and feet in all directions,
omnipotent, omnipresent and omniscient. Due to such statements from the
Vedic scriptures and due to descriptions of the universal form later in
chapter 11 he is known to have form.

The Supreme Lord Krishna the resplendent maintainer of all is 100% complete
within Himself in all respects and thus is known as Bhagavan the possessor
of the six opulences being full in 100% knowledge, 100% strength, 100%
beauty, 100% wealth, 100% fame and 100% renunciation. In the Supreme Lord
Krishna reside all the various and diverse energies. This is natural and
totally in accordance with reality as He is the source of all theses
energies. He is the also the source of the ever blissful Brahman. By only a
minute fragment of His potency all creation exists and is sustained.
Eternal, immortal, without beginning and without end, of everlasting
energy, transcending the brilliance of thousands of suns, more effulgent
then thousands of moons, having unlimited attributes and unlimited facets
in each one of those unlimited attributes, possessing unlimited forms,
unlimited knowledge of immeasurable energy, omnipotent omnipresent and
omniscient. Those situated in spiritual knowledge know the Supreme Lord
Krishna as Brahman, Paramatma and Bhagavan. Who else but the Supreme Lord
Krishna and His incarnations and expansions may ever be known as Bhagavan.
He is glorious and eternally worshipable by all living entities in all
situations for all times.

Yet all these attributes are not exclusively independent from each another.
Brahman is wisdom and bliss for indeed bliss is and attribute of brahman.
Truth, wisdom and eternality are also brahman. Without a gross material
body of flesh and blood and corpulence and bones subject to old age,
disease and death. Possessing an immortal spiritual body of eternity,
knowledge and bliss. These qualities are immutable all their pervading
nature are not derived due to yoga or but rather due to Lord Krishna being
the Supreme ultimate truth. His spiritual body is fragrant due to the
illuminating purity of His wisdom and bliss. Thus it is revealed in the
appendix of the Paingi Sutra.

The spiritual body of the Supreme Lord Krishna is not of material nature
and is ever blissful being complete in all respects as well as all
pervading. This is confirmed in the Brahma Vaivarta Purana. Therefore by
impulse or projection all these inherent forms are self-manifested by the
Supreme Lord Krishnas internal potency. Lord Krishna was neither born from
the womb of Devaki nor was He the son of Vasudeva. Similarly avatars of
Lord Krishna such as Rama was not the son of Dasaratha and Lord Krishnas
satyavesha avatar Parasurama was not the son of Jamadagni. Even though Lord
Krishna is the supreme ultimate non-dual absolute, ever blissful and
immutable, He revels in this manner by His own sweet will. Thus is it
stated in the Padma Purana. The Supreme Lord, who is the supreme being of
all beings never is subject to misery.

The creator of all creation, indestructible, the omnipotent Rama,
omnipresent and the embodiment of complete omniscience displayed ignorance
for the sake of humanity and the world and wandered about in apparent
lamentation searching for his beloved wife Sita. This Sri Rama whose feet
are adored by Brahma, mourns in lamentation for his wife just like an
ordinary mortal exhibiting extreme attachment. Even though Rama was perfect
and complete in all respects being an avatar, in order to not minimise the
words of Shiva he behaved as though he was distraught even though Rama was
not actually distraught. Ever victorious Parasurama aware of Lord Krishnas
devotee Bhishma did not slay him even when they engaged in mortal combat
because he refused to marry Amba. What can be more compassionate than
this? This is stated in the Skanda Purana.

Therefore it should be understood that miseries of material existence are
not applicable in regard to the Supreme Lord and should not be designated
as such as this conception is illusory. Some texts mention superiority and
inferiority in regard to the Supreme Lord Krishna's avatar descents not
understanding the fact that they are different manifestations of the same
supreme non-dual absolute. Therefore it is spoken thus in the Garuda Purana
that the Supreme Lord Krishna is complete with all attributes, in all forms
and similar in all manifestations being transcendental to material nature.
This applies even though according to the perceptions of the spiritually
intelligent as well as the perceptions of the ignorant Supreme and mundane
qualities are attributed respectively to these manifestations. This even
though is not a contradiction or incongruity due to His inconceivable power
and and the phenomenal varieagatedness of His appearances.

The form of the Supreme Lord Krishna is always complete as well as Ramas.
There is not even the slightest variation in their supreme non-dual
position. We are still being continuously deluded by all of them. As it is
stated in the Narada Purana. Therefore it is established that only the
spiritually intelligent who by the mercy of Sri Guru has attained devotion
has the possibility to experience the Supreme Lord Krishna and His
incarnations being ever immeasurable in all their forms with all
comprehensive attributes, eternal and transcendental beyond all defects.

Now begins the summation.

The word brahmi means related to Brahma. Even the intelligent who
experience diversity of thought at the moment of death there will be
rebirth in the material existence due to the accumulated effects of their
karma having not been dissolved. But for those of one-pointed spiritual
intelligence who have dissolved the accumulated effects of all their karma,
at the moment of death there arises the vision of the Supreme Lord without
fail. Then immediately one achieves liberation and is delivered from the
cycle of birth and death in the material existence specifically entering
into the exact liberated sphere that one had knowledge of and perceived
during ones span of life.

At the end of this verse the word vana within the compound word brahma-
nirvana refers to the body. Brahman is referring to the potency of the
supreme. As Lord Krishna body is completely spiritual the word nirvana is
revealing that it is by our spiritual body which is designated as the
immortal soul is how we enter into eternal communion with the Supreme Lord
and attain the kingdom of God.

Sri Vaisnava Sampradaya:

Ramanuja

Ramanuja's Commentary

Lord Krishna concludes chapter two by revealing the state of consciousness
achieved by one who performs all actions unattached and equipoised based on
knowledge of the eternal nature of the immortal soul. This process has for
its goal the attainment of transcendent meditation. It is brahmi or that
which leads to brahma the ultimate truth. Knowing the philosophy of actions
are like this, one will no longer be subject to bewilderment and delusion.
The results of this are one will no longer be compelled to enter
samsara the endless cycle of birth and death in the mirage of material
existence. If one begins this process with determination even in old age
one will have the opportunity to attain cognition of the eternal soul
within and brahma-nirvana final liberation from the material existence.

Thus in this second chapter one who is not knowledgeable about the exact
nature of the soul, or how by performing ones prescribed duties unattached
can lead to liberation, or how by the misconception of identifying oneself
as the physical body one will not be properly situated and how by the
process of sankhya in jnana-yoga teaching the knowledge of the eternal
nature of the soul as well as in karma-yoga performing all activities with
unattachment leads one to the consciousness state of transcendent
meditation.

The following doctrine is what is summarised in chapter two:
1) That the immortal soul is eternal.
2) All activities should be performed as a matter of duty devoid of desire
for reward.
3) One who is spiritually intelligent of illuminated consciousness
understands that through either jnana-yoga or karma-yoga the goal of
transcendent meditation can be attained.

These three spiritual truths have been revealed in the second chapter of
the Bhagavad-Gita for curing ignorance and dispelling delusion.

Thus ends the Sri Vaisnava Sampradaya commentary to Srimad Bhagavad-Gita:Chapter Two entitled Sankhya Yoga: The Eternal Reality of the SoulsImmortality by Ramanuja Acarya.

Lord Krishna extolling the virtues of the process of spiritual knowledge
concludes chapter two with this verse enunciating the performance of
actions by being unattached to their rewards. This state of consciousness
leads to self-realisation and brahmi the ultimate truth. Having achieved
this one never again deluded by the material energy. Nor does one
experience the feeling of I or mine in relationship with the physical body.
Even if one becomes established in this state at the last moment when death
has come still one will achieve the eternal spiritual attainment.
Liberation from the material existence in the form of ecstatic bliss which
is completely devoid of all unhappiness because it is derived as a result
of the cessation of all desires for reward for ones actions. In essence
this means that having relinquished both the physical body and the subtle
body one becomes qualified to realise their spiritual body and experience
the sublime bliss of uninterrupted devotion to the Supreme Lord Krishna.
What more to say to one who began this process and experienced bliss in the
early stages of their life, they will attain the eternal spiritual realm at
their lifes end. So the following eternal truths must be stated.

1) The root cause of attaining God realisation is certainly pure devotion
unto God, whereas self-realisation or soul-cognition although extremely
exalted is secondary, devotion to GOD is primary being the means as well
as the goal to be attained.

2) Through the process of devotion one becomes relieved from all
unhappiness due to being free from attachment and possessing spiritual
intelligence is completely equipoised in transcendent meditation
attaining the bliss of supreme peace.

3) This commentary of Srimad Bhagavad-Gita: chapter two has been delineated
to accomplish the highest good for the devotees and the benefit of the
spiritually intelligent by the mercy and grace of Lord Krishna.